And the bridegroom tarrying, they all slumbered and slept.

“Above, the Lord's coming to judgment was treated; here the judgment itself is treated: hence this chapter is divided into two parts. In the first part he speaks of the judgment by means of certain parables; in the second he shows the form of the judgment openly and explicitly, at the place "but when he shall come," etc. Concerning the first he does two things. First a certain parable is set forth, in which some are excluded from the kingdom on account of an interior defect; in the second, that certain are excluded on account of negligence of exterior operation, at the place "for as a man going into a far country," etc. The first is about the virgins, which are wont to exercise the minds of men: and in this three things are to be considered. First is set forth the preparation of certain ones disposing themselves to reign with Christ; second is set forth the rousing to judgment; third, the coming of the judgment. The second is at "but at midnight," etc.; the third at "but while they went," etc. Concerning the first, he first touches on the zeal of those preparing; second, their sleep, at "but while the bridegroom tarried," etc. Concerning the first he does two things. First he sets forth what is common to all who prepare themselves; second, the distinction among those who prepare themselves, at "but five," etc. Concerning the first, four things common to all are considered: number; state; office; and the end intended. The number is touched upon, that there were ten: "the kingdom of heaven is like unto ten virgins." But why ten? There is a threefold reason. One indeed, because ten is the number of universality: in counting we proceed up to ten, and after that we begin again from one; hence by ten, by one, and by a hundred, universality is signified. Or, according to Hilary, all are bound to observing the ten commandments, or are obligated to them. Or ten on account of the five senses doubled. For they are doubled in one way, according to Gregory, because five are in men, and five in women: and thus ten. According to Jerome, they are doubled insofar as they are referred to diverse senses: for there are certain exterior senses, and certain interior ones. Of interior sight it is said, John 4:12: "No man hath seen God at any time." Of taste it is said, Psalm 33:9: "Taste and see that the Lord is sweet." Of smell it is said, Song of Songs 1:3: "We run to the odor of thy ointments." And thus all are ten, who come to judgment. The state is touched upon when it says "virgins." But why are they called virgins? There is a threefold reason. According to Chrysostom it is understood of those who preserve integrity of the flesh. But why does he make mention rather of virgins? He says that above, at 19:12, he spoke of virgins, where he says that there are certain eunuchs, who have castrated themselves for the kingdom of heaven. "He that can take, let him take it." Therefore, since virginity is so great a good that it does not fall under precept, but under counsel, according to what is had in 1 Corinthians 7:25: "Concerning virgins I have no commandment, but I give counsel," if these are condemned, much more also the others. Or they are called virgins who abstain from the enticements of the five senses. According to Jerome and Origen, the faithful who do not admit corruption are called virgins, according to what the Apostle says, 2 Corinthians 11:2: "I have espoused you to one husband, that I may present you as a chaste virgin to Christ." There follows the consideration of the zeal: "who taking their lamps." Lamps are vessels of light. Hence according to Hilary we can understand souls illumined by the light of faith, which they received in Baptism; Isaiah 58:8: "Then shall thy light break forth as the morning." Or by the lamps works are signified, according to Augustine: for your works ought to be a lamp; above, 5:16: "So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven." Therefore to take lamps is to prepare the soul, or to dispose oneself to good works. The fourth thing set forth is that they went out to meet the bridegroom and the bride. Who is the bridegroom, and who is the bride? It is expounded in two ways according to a twofold marriage. One, of divinity to flesh, which was celebrated in the womb of the virgin; for he himself, "as a bridegroom coming out of his bride chamber," Psalm 18:6. The bridegroom himself is the Son, the bride is human nature; hence to go out to meet the bridegroom and the bride is nothing else than to serve Christ. Likewise there is the marriage of Christ and the Church; John 3:29: "He that hath the bride, is the bridegroom." Therefore those preparing lamps intend to please the bridegroom, that is, Christ, and the bride, that is, mother Church. And in these things they agree. There are also set forth two points in which they differ — they differ in interior discretion and exterior solicitude. As to the first he says: "but five of them were foolish, and five wise"; Proverbs 10:23: "wisdom is prudence to a man." He is prudent who does not wish to lose for nothing the things he does. Therefore it was said above, 10:16: "Be ye wise as serpents." Or thus foolish are those who turn aside from God, either through a bad and not upright intention, or through false doctrine; Proverbs 9:13: "A foolish woman and clamorous, and full of allurements, and knowing nothing at all, sitteth at the door of her house." According to Origen, he who has one virtue has all: hence one sense cannot be ordered unless the others are ordered too. Likewise as it is also said, James 2:10: "whosoever shall offend in one point, is become guilty of all." Likewise they differ as to exterior solicitude, because the five foolish, having taken their lamps, did not take oil with them. All these wished well to have their lamps lit, because he who is the light wills to be served with light; but light cannot be nourished without oil: for he would be foolish who believed he could keep the light in the lamp, and did not put in oil. By oil four things are signified. According to Jerome, by oil good works are signified. And why? Faith is the light of souls by which the lamps are lit. By good works faith is nourished; 1 Timothy 1:18: "This precept I commend to thee, my son Timothy, according to the prophecies going before on thee, that thou war in them a good warfare, having faith and a good conscience, which some rejecting have made shipwreck concerning the faith." Concerning this can be taken what is said, Proverbs 21:20: "There is a desirable treasure, and oil in the dwelling of the just, and the foolish man shall waste it." In another way, by oil mercy is signified: and thus says Chrysostom. Hence it is had, Luke 10:34, that the Samaritan poured in wine and oil. By wine severity is signified, by oil the work of mercy. He means, therefore, that whoever intends to keep continence, and has not done mercy, is foolish. Hence James 2:13 says: "Judgment without mercy to him that hath not done mercy." Likewise by oil interior gladness is signified, concerning which in Psalm 103:15: "that he may make his face cheerful with oil." And elsewhere in Psalm 44:8: "God hath anointed thee with the oil of gladness." There are many who abstain outwardly and seek joy within, namely of conscience, and there they have oil with them. But others do not seek the joy of conscience, but the glory of men, and these do not have oil. According to Origen, by oil holy doctrine is signified; Song of Songs 1:2: "thy name is as oil poured out." The oil of righteousness signifies right doctrine; Psalm 118:11: "In my heart have I hidden thy words." Hence those are called virgins who keep continence, who do mercy, who seek interior joy, who take up right doctrine. There follows the matter of the sudden sleep. The cause of the sleep is set forth, and the sleep itself. The cause of the sleep is the delay. For when some await someone, and especially at night, they quickly fall asleep. Hence by this space is signified the space between the coming of Christ in the flesh, and his coming to judgment; hence he says: "but the bridegroom tarrying, they all slumbered and slept." According to all the expositors it is expounded of death. But why is death called sleep? This is on account of the hope of resurrection. For as he who sleeps intends to wake, so he who sleeps in death intends to rise again; 1 Thessalonians 4:12: "We will not have you ignorant concerning them that are asleep, that you be not sorrowful, even as the rest who have no hope." But what is "sleeping" and "slumbering"? Gregory explains: slumbering is properly the way to sleep; hence by slumbering we can understand a longer life, by sleep, death. According to Origen it is understood of the sleep of sloth; Proverbs 6:9: "How long wilt thou sleep, O sluggard? when wilt thou rise out of thy sleep?" Hence "the bridegroom tarrying," whether unto judgment or unto death, "they all slumbered and slept"; for scarcely are there any who live a long time without growing torpid. Or those who neglect entirely, sleep; but those who in some way somewhat cease from their first fervor, slumber. Then follows the rousing; second, the effect; third, the petition of the foolish virgins; fourth, the response of the wise. He says therefore: "at midnight there was a cry made: Behold the bridegroom cometh." Concerning this Origen speaks differently than the others, and more according to the letter. All the others expound this rousing by referring it to the final judgment; and according to this, this cry will be the trumpet, or the voice of Christ; 1 Thessalonians 4:15: "For the Lord himself shall come down from heaven with commandment, and with the voice of an archangel, and with the trumpet of God." 1 Corinthians 15:52: "the trumpet shall sound... and the dead who are in Christ shall rise first." And why at midnight? Jerome says that the Hebrew says that just as the Angel descended at midnight to slay the firstborn of Egypt, so the Lord is to come at midnight. Hence it was their custom that the people were not dismissed until midnight. Augustine says that it is not on account of the reason of the time, but is only on account of concealment; 1 Thessalonians 5:2: "the day of the Lord shall so come, as a thief in the night." But what is it that it says: "Behold the bridegroom cometh, go ye forth to meet him"? Because then all will rise to meet him; John 5:25: "the hour cometh, wherein all that are in the graves shall hear his voice." Amos 4:12: "Prepare, Israel, to meet thy God." Origen refers it to the present life. And this happens when a man is held back by vain glory, and a cry is made through a preacher, or through interior inspiration; then he returns to Christ; Isaiah 40:9: "lift up thy voice with strength, thou that bringest good tidings to Jerusalem." Then follows the effect: "then all those virgins arose, and trimmed their lamps." According to the letter, the cry having been made through the trumpet, or through the voice of Christ, all will rise. Hence John 5:25: "for all that are in the graves shall hear his voice." But what did they do? "They trimmed their lamps." But what is this? Will there be time for it? It must be said that to trim the lamps is nothing other than to reckon up the works which they have done, so that they may be able to render a fitting account. Hence they will have solicitude when they hear the voice of the Son of God, as below: "when did we see thee hungry, and fed thee; thirsty, and gave thee drink?" etc. According to Origen the letter is plainer. For if it be referred to the present life, when the cry is made through a preacher, or through interior inspiration, then they rise from negligence, and then they begin to rise to correct their deeds. Then follows the petition of the foolish: "but the foolish said to the wise: Give us of your oil, for our lamps are going out." These were foolish in one respect and not in another, because they had something of the light of faith; hence they say: "for our lamps are going out." For if they had nothing of faith, they would say "they are gone out"; hence they know that they cannot preserve the fire without oil. And what is this saying? Whether by oil the work of mercy be understood, or of righteousness, the sense is the same, because those rising again, who do not have these works in abundance, ask that their defects be supplied by those who had them more abundantly. But this cannot be done, because each one will have need of his own; Galatians, last chapter, 5: "every one shall carry his own burden." And because they saw that the light of faith could not avail without the work of mercy, they asked from others who had done works of mercy. Augustine expounds it thus. It is customary that when someone is caught unprepared in something, he is wont to have recourse to that in which he hopes; these had their confidence outwardly, because they sought the praise of others, hence they say: "give us of your oil," that is, of your praise, that is, that you should praise us for our work. But this will not avail them, according to what is had in Romans 2:15: "their conscience bearing witness to them." Job 16:20: "for behold, my witness is in heaven, and he that knows my conscience is on high." Hence they trust in human favor which cannot profit. According to Origen it happens that some spend their life on vain things: and when they recognize this, they have recourse to others, and ask for their prayers and benefits. And in this they are not foolish if they begin to return to the Lord. "The wise answered, saying." Here the response of the wise is set forth, and in this response two things are set forth. And first is set forth the response of refusal; likewise a certain counsel is set forth, at "go ye rather to them that sell." And what is the reason? "Lest perhaps there be not enough for us and for you." Hence, because the oil of mercy, or interior joy, or exterior works do not suffice for us and for you, as it is said, 1 Peter 4:18: "if the just man shall scarcely be saved, where shall the ungodly and the sinner appear?" And the Apostle, Romans 8:18: "the sufferings of this time are not worthy to be compared with the glory to come, that shall be revealed in us." And Isaiah 64:6: "all our righteousnesses are as a menstruous cloth." Therefore because it does not suffice for us and for you, "go ye rather to them that sell, and buy for yourselves." But will there indeed be time for them to seek oil for themselves? Hence it must be understood that this is said rather by way of reproach than by way of counsel; as if they were saying, "you ought to have gone." According to Chrysostom these sellers are the poor, because they trade for the kingdom; Luke 16:9: "make unto you friends of the mammon of iniquity"; hence they say "go," that is, "you should have gone." According to Augustine it is said by way of reproach. The sellers of oil are flatterers; hence, seeing that these ask for help, they say: "go rather to them that sell, and buy for yourselves"; as if they were saying: "you have never sought anything but oil," that is, human praise; "now go to the world, and buy that testimony which you have always sought." According to Origen the letter is plain, because he holds that the whole thing happens in this world. Sometimes it happens that a sinner sees a just man, and asks what he ought to do. But some are so wise that their wisdom suffices for themselves, but does not suffice for themselves and others. Hence such say to those who ask counsel from them: "we do not have so much of spiritual doctrine that we can suffice for ourselves and for you; therefore go to the doctors of the Church, and to the wise who will sell to you." Concerning this you have Isaiah 55:1: "All ye that thirst, come to the waters, and you that have no money, make haste, buy, and eat." But how is it sold without money? I say that wisdom is sold without money. And what is its price? That a man should study it willingly — this is the price of wisdom; Proverbs 2:4: "if thou shalt seek her as money, and shalt dig for her as for treasures, then shalt thou understand the fear, and shalt find the knowledge of God." "Now while they went to buy, the bridegroom came." Augustine says that some refer this to the state of the present life; but it cannot stand together with what is said: "and the door was shut." Therefore Origen also expounds this of the future coming. And he does three things. First the coming of the judge is set forth; second, the reception of the good; third, the exclusion of the evil. He says therefore: "while they went to buy, the bridegroom came"; that is, while they had the anxious care of how they might excuse themselves at the judgment, the Lord came to judgment. But Origen says that there are some who will come for counsel, or to priests, with the deliberation of being converted, and then they die at his coming. Hence the bridegroom comes then, when a man dies. But what is meant by what is said here, "the bridegroom coming," when above it had said, "they went forth to meet the bridegroom and the bride"? The reason is, because at the judgment the bride, that is, the flesh of Christ, will be taken up into glorification. Or if we refer it to the Church, then she herself will be perfectly united to the bridegroom himself through adherence. Hence the Apostle, 1 Corinthians 6:17: "he who adheres to God, is one spirit with him." And it follows: "and they that were ready, went in with him to the marriage." This marriage is the kingdom of heaven, concerning which Apocalypse 17:14: "because he is Lord of lords, and King of kings, and they that are with him, are called, and elect, and faithful." And immediately "the door was shut," because it will be opened to no one afterward. But now it is opened; hence Psalm 23:7: "lift up your gates, O ye princes." And Apocalypse 4:1: "after this I looked, and behold a door was opened in heaven." But then it will be closed. Consequently the repulsion of the wicked is set forth: and three things are said. First negligence is expressed, because they come late; hence it is said: "but at last come also." Hence it signifies those who do late penance; Wisdom 5:3: "saying within themselves, repenting, and groaning for anguish of spirit." Desire is touched upon when they say: "Lord, Lord, open to us." Hence in this, that they call him Lord, they say something by which they ought to obtain their request. But by the fact that they repeat it, it is signified that they ask out of anguish; hence it is said above, 7:21: "not every one that saith to me, Lord, Lord, shall enter into the kingdom of heaven." But their desire is touched upon when it is said: "open to us." There follows the repulsion: "but he answering, said: Amen I say to you, I know you not"; that is, I do not approve of you. For "the Lord knoweth who are his," 2 Timothy 2:19, just as a craftsman does not know a work that disagrees with his art. Consequently he concludes: "watch ye therefore, and pray, for you know neither the day nor the hour."”

“While the bridegroom tarried,.... The space of time here referred to, is either from the ascension of Christ, to his coming to take vengeance on the Jews; or from thence to his second coming; or rather from the time of some general expectation by the saints, of the near approach of Christ, till such time he does come: for as there was a general expectation of the coming of Christ before he came in the flesh, so there will be a general expectation of Christ being near at hand some time before his second coming; and because such an expectation will not be answered, or Christ will not come so soon as was hoped for, and expected, a general drowsiness, and security, and unconcernedness, especially about the coming of Christ, will fall upon the churches. Thus, in the last century, there was among the people of God, in these kingdoms, a general expectation of Christ's speedy coming; but being in this disappointed, professors of all sorts are fallen asleep, and do not at all, or very little, at least very few, concern themselves about it: in a word, this interval of time seems to regard that period which is pointed out by the Laodicean church state, which will usher in the coming of Christ, and the last judgment. Now Christ, the bridegroom, may be said to tarry, not with respect to the time fixed by the Father and himself; for as this is settled, though unknown to man, it will not be passed by him; he does not, nor will he tarry beyond the appointed time: but either with respect to the time fixed by men; or with respect to the declaration of Christ, and his apostles, that he would come "quickly", and the length of time since; or rather with respect to the expectations of the saints, and their impatience. The reason why he tarries is, because his time is not come, and there are many things to be done first; there is to be a glorious spread of the Gospel all over the world; all the elect must be gathered in, both among Jews and Gentiles; and the man of sin must be destroyed; and the ungodly must fill up the measure of their iniquities; and Christ tarries to try the graces of his people, who should exercise faith in his coming, by looking, watching, and waiting for it, desirous of it, and hastening unto it; being ready for him, prepared to receive him, and to go with him to the nuptial-chamber; but instead of this they all slumbered and slept: which is not to be understood as if that one only slumbered, and the other slept; that is, that the wise virgins slumbered, and the foolish virgins slept; for the wise virgins, or true believers, are elsewhere said to sleep, and formal professors to slumber; but both these are spoken of them all: and by this slumber, and sleep, is not meant a natural death; though that is sometimes called a sleep, and to which true believers are subject, as well as others; yet all at the coming of Christ will not be asleep in this sense: and were this intended, their resurrection would be designed by their "arising", in the seventh verse; and so the resurrection of the saints, and of others, would be together, which is not true, for the dead in Christ will rise first; and would be also before the coming of Christ, whereas the resurrection of the saints is not till at his coming; and it would look, by the account in some following verses, as if grace might be had, or, at least, be thought to be had, after the resurrection: nor is this to be understood of the dead sleep of sin: a death in sin may be signified by sleeping, and be so called, and conviction be an awakening out of it; but the foolish virgins were always asleep in this sense, and were never truly and thoroughly awaked; and wise virgins never do, nor can, fall into this sleep; for being quickened by Christ, they never die again: nor of a judicial slumber and sleep, which the saints are never given up to; but a dead, lifeless, and sleepy frame of spirit in the wise virgins: which lies in grace not being in exercise; in a slothfulness to perform religious duties; in taking up a satisfaction with the outward parts of religion; in an indifference about the interest of Christ; in an unconcernedness at the omission of duty, or commission of sin; and in an entire ease of mind with regard to such a frame and state: the causes of it are a body of sin; an anxious care of the world; a being weary of spiritual exercises, and a leaving them off; abstaining from an awakening ministry, and spiritual conversation; and keeping company with sleepy and slothful professors, or the men of the world: and often it arises from ease, peace, and liberty; and sometimes from long watchfulness, and waiting for the bridegroom's coming; in which, being disappointed, such a frame of spirit ensues: and also in the foolish virgins it intends great carnal security in themselves; a rest and confidence in their external profession; and a laying aside all thoughts of Christ, and his coming to judgment: for a difference there is between the sleep and slumbering of the one and of the other; the wise virgins are children of the day, and not of the night; though they sleep, their hearts wake, and they sleep with grace in their hearts; neither of which can be said of the foolish virgins, or formal professors: as to the phraseology here used, the Jews would distinguish upon it, for they make a difference between slumbering and sleeping: "they do not dismiss (the company) after the passover with the sweet-meats: if some of them sleep, they may eat, but if all of them, they may not eat. R. Jose says, "if they slumber" they may eat; "if they sleep they may not eat" (n): which Maimonides thus (o) explains, "if they slumber"; that is, if they begin to sleep, but are not yet overwhelmed with sleep, but bear when others speak to them, and answer immediately to them that call them: "if they sleep": if they are oppressed with a deep sleep.'' Though the phrase , which I should choose to render, "he slumbered and slept", is often said (p) of the same person, without any distinction, as here. (n) Misn. Pesachim, c. 10. sect. 8. & Maimon. Hilch. Chametz Umetzah, c. 8. sect. 14. (o) In Misn. ib. (p) T. Bab. Bava Kama, fol. 47. 2. & 65. 1. & 67. 2.”

“And while the bridegroom (Jesus Christ) tarried, i.e. delayed his coming, and thus protracted the time of repentance, they all slumbered and slept; viz. they all died. Hence St. Paul, nolo vos ignorare de dormientibus. But the reason why Jesus Christ says they slumbered is, because they were to rise again: and by the expression, whilst the bridegroom tarried, Christ wishes to shew us that a very short time will elapse between his first and second coming. (St. Jerome)”